Ahinsaya Antarlipi - Book Summary

Here's a comprehensive summary of the provided Jain text, "Ahinsaya Antarlipi" by Keshavchandra Dash, focusing on the concepts discussed:

The text, "Ahinsaya Antarlipi" (The Inner Script of Non-Violence), by Dr. Keshavchandra Dash, explores the multifaceted nature of Ahimsa (non-violence) within Jain philosophy and its evolution across different historical periods. The central argument is that Ahimsa is not a static concept but a dynamic principle that has been interpreted and applied in various ways, ultimately leading to a deeper understanding of its essence.

Core Principles and Evolution of Ahimsa:

The Nature of Reality and Ahimsa: The text begins by acknowledging the anekadharmatmakah sansarah (the world is many-natured) and nanabhavatmakam vastu (objects are multi-formed). This inherent complexity of existence necessitates an approach that embraces multiple perspectives. The author asserts that true understanding requires appreciating the relative nature of contradictions and non-contradictions. The Jain doctrine of Syadvada (the theory of conditioned predication) is highlighted as crucial, stating that while it might not be explicitly used, it serves as a framework for understanding. Ahimsa is presented as a process of understanding and reconciliation, fostering harmony and a non-violent approach to analyzing reality.
From Restraint to Compassion: Ahimsa's journey is traced from an initial focus on niyamabaddha (rule-bound) restraint against violence, stemming from experiences and the establishment of ethical codes. This evolved into a more experiential understanding where the negation of violent tendencies became a core tenet. The concept of karma (action and its consequences) is introduced as a framework for defining and understanding violence, clearly delineating the scope of harmful activities.
The Rise of Maitri (Friendliness) and Ahimsa: Ahimsa's abstract essence gradually took the form of Maitri (friendliness) in practice, becoming an integral part of life's activities. This manifested as ethical rules and discipline, paving the way for Ahimsa as a path to well-being. It developed into a distinct aspect of religious practice, considered superior to all other duties, and became the param vidya (supreme knowledge) as the root of all karmic bonds.
Historical Perspectives on Ahimsa:
- Mahabharata Era: The text points to the Mahabharata period as a time of full development for Ahimsa, citing the verse "Ahimsa paramo dharmah..." (Non-violence is the supreme dharma...). Ahimsa became a punyasadhika (merit-achieving) virtue in ancient religious traditions.
- Later Developments: A more nuanced understanding of non-violence emerged, emphasizing akleshakaritva (absence of suffering or distress). The principle of avoiding harm to others became a central theme. The text highlights that Ahimsa's influence extended from mental states to actions, forming the foundation of merit.
Jain Philosophy and Ahimsa:
- Special Policy: In Jainism, Ahimsa is adopted as a vishesha neetitva (special policy) in the realms of knowledge, the knowable, and conduct. It is considered a fundamental pillar.
- Yoga and Ahimsa: Ahimsa is recognized as a yama (ethical restraint) in Yoga, as per the Yoga Sutras. The definition of violence is clarified as the destruction of life due to pramatta yoga (careless or negligent application of mind, speech, or body).
- Theories of Violence: The text delves into the classification of violence, distinguishing between dravya prana (vital substances) and bhava prana (vital energies). It identifies kashaya (passions like anger, pride, deceit, and greed) as the root cause of violence. Violence is further categorized into self-inflicted and other-inflicted, with a three-tiered classification of himsya (the victim), himsaka (the perpetrator), and himsa (the act of violence).
- Ahimsa as Daya (Compassion): The affirmative aspect of Ahimsa primarily involves daya (compassion). This encompasses various forms of compassion, including self-compassion, compassion for others, and more.
- Samata (Equanimity): In later periods, Samata (equanimity) emerged as a supportive principle for Ahimsa, guiding practitioners towards a balanced path.
Modern Interpretations and the Essence of Ahimsa:
- Beyond Mere Negation: In contemporary times, Ahimsa is seen not just as compassion or the absence of violence, but as encompassing preeti pradhana (love-oriented) and tyaga dharma (the dharma of renunciation). This renunciation is not of the world but of swaartha tyaga (self-interest). Ahimsa is a declaration of human goodness and a spiritual ideal that has become central to propagating dharma.
- Ahimsa as Maitri (Friendliness) and Karuna (Compassion): The text emphasizes that Ahimsa is not a one-sided ethical principle. It is a combination of various elements, including dharma-vrata (vows), daya (compassion), punya (merit), shreshthachara (excellent conduct), visheshaneeti (special policy), tyaga (renunciation), and shanti (peace).
- The Active Aspect of Ahimsa: The author highlights that in the current era, which is described as arthakaidrika (materialistic and self-centered), Ahimsa translates to pratikara-parayanata (being devoted to doing good or offering help). This is understood through karuna (compassion), which prompts action. The etymology of karuna is linked to the root "kri" (to do), implying action.
- The Need for Refinement: The text suggests that actions need sanskar (refinement or purification) to eliminate defects and enhance virtues. This refined approach, driven by prashast chetasa (a virtuous mind), is the essence of Ahimsa. It signifies a proactive and compassionate response, rather than mere prohibition.

In essence, "Ahinsaya Antarlipi" argues that Ahimsa is a profound and evolving principle that, while rooted in the avoidance of harm, ultimately manifests as active compassion, ethical conduct, and a deep understanding of the interconnectedness of all beings. Its true practice requires a constant refinement of one's actions and intentions, driven by a virtuous mind and a commitment to the well-being of all.